i

FACULTY OF ARTS

HISTORY DEPARTMENT

A HISTORICAL EXPOSITION OF WOMEN LED CHURCHES IN ZIMBABWE.A

CASE OF GUTA RAMWARI CHURCH.

BY

RATIDZO REDZO

R122181C

SUPERVISOR: DR CHAKAWA

THIS DISSERTATION IS SUBMITTED IN PARTIAL FULFILLMENT OF THE

REQUIREMENTS OF THE BACHELOR OF ARTS IN HISTORY HONOURS

DEGREE. GWERU, ZIMBABWE

NOVEMBER 2015

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APPROVAL FORM

MIDLANDS STATE UNIVERSITY

The undersigned certifies that he has supervised the student Ratidzo Redzo dissertation

entitled: A HISTORICAL EXPOSITION OF WOMEN LED CHURCHES IN ZIMBABWE.

A CASE OF GUTA RAMWARI CHURCH. Submitted in partial fulfilment of the

requirements of Bachelor of Arts In History Honours Degree at the Midlands State

University.

SUPERVISOR‟S SIGNATURE

CHAPTER ONE……………………………………………………..….Date /…../…../…..

CHAPTER TWO ………….……………………………………….....Date /…../…../…..

CHAPTER THREE .........................….................................................Date /…../…../…..

CHAPTER FOUR ................................................................................Date /…../…../…..

iii

APPROVAL FORM

MIDLANDS STATE UNIVERSITY

The undersigned certify that they have supervised, read and recommend to the Midlands State

University for acceptance of dissertation entitled: A HISTORICAL EXPOSITION OF

WOMEN LED CHURCHES IN ZIMBABWE. A CASE OF GUTA RAMWARI

CHURCH.Submitted by Ratidzo Redzo (R122181C) in partial fulfillment of the requirements

for the Bachelor of Arts in History Honors Degree.

……………………………………………… ……./………/.…..…/…………..

(Signature of Student) Date

.................................................................... ………/………/………/……………

(Signature of Supervisor) Date

……………………………………………………/………./………./……………

(Signature of the Chairperson) Date

……………………………………………………/………./………./……………

(Signature of the Examiner(s)

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DECLARATION

I, Ratidzo Redzo (R122181C), declare that, this dissertation submitted in partial fulfillment of

the requirement for the Bachelor of Arts Honours degree in History at Midlands State

University has not been submitted at any other University, and that it is entirely my work. All

sources that I have used or quoted have been indicated and acknowledged by means of

complete references.

Student‟s name Redzo Ratidzo

Signature ……………………………………………..

Date ........../......../............

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DEDICATION

This dissertation is dedicated to Musekiwa family, Mrs Musekiwa my brothers and sisters and

friends who provided me with financial support, love and care during my course to complete my

dissertation. I cannot do without you. May God continue to shower you with his blessings; you

made so many sacrifices during my study period.

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ACKNOWLEDGEMENTS

I‟m proud of my mother, brothers, Josiah and Emmanuel Musekiwa and sisters Irene Musekiwa

and Irene Muhwatifor encouraging and supporting me through prayers and finances. I also pass

my special thanks to my supervisor Mr J. Chakawa who provided his valuable time, guidance,

encouragement and support. I give my special thanks to the Church of GutaRaMwari for

providing with relevant information for my project. . I would like to thank the Lord Almighty

for this fantastic chance to undertake this degree plan. Thank you for your support,

knowledge and guidance. Credit is also extended to my friends RutendoMasiyambiri,

RunyararoLeobaNzira, NedfantMaunganidze and Sonboy Sungai thank you for being there

for me throughout my college years.My sincere heartfelt gratitude and appreciation goes to

all those who supported me throughout this work and may the good Lord Almighty bless the

works of your hands.

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ABSTRACT

This dissertation seeks to examine and analyse the historical explanation of women led

churches in Zimbabwe tracing from GutaRaJehovah which was formed by Mai Chaza in

1954. The study portrays that the church grew during the colonial era where patriarchy was

dominant and suppression of women was rampant and were restricted to many sorts of life.

The church expanded because of healing practices which were performed in the church, it

became popular to many African countries and abroad. This is an empirical study which used

in-depth interviews, observation method to both men and women of G.R.M and former

members and other secondary sources. Objectives of the study were to explore the growth of

G.R.M during colonial administration, to have a close look on how women churches rose and

the acceptance by the society. Also to analyse the works by Mai Chaza through faith healing

and its contribution the rise of women churches. The study found out that G.R.M managed to

break the chains of patriarchy in colonial set-up as she attained the tittle ‘faith healer’ and

prophetess leading an independent church. It reveals also that women now play vital roles in

the church as prophetesses. Other finding shows the challenges which emerged after the

death of Mai Chaza and power dynamics took place. The study claims that women have

broken from the shells except in some AICs like JMAC where women are submissive and

humble at home and at church and their voices are not heard.

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TABLE OF CONTENTS

APPROVAL FORM…………………………………………………………………………i

APPROVAL FORM…………………………………………………………………………ii

DECLARATION……………………………………………………………………………iii

DEDICATIONS……………………………………………………………………………..iv

ACKNOWLEDGEMENTS……………………………………………………………….....v

ABSTRACT…………………………………………………………………………………vi

TABLE OF CONTENTS……………………………………………………………….......vii

LIST OF ACYRONMS…………………………………………….……………………… xi

CHAPTER ONE……………………………………………………………………………..1

1.0 Introduction……………………………………………………………………………...1

1.1 Background of The Study……………………………………………………………....1

1.2 Research Problem……………………………………………………………………..…3

1.3 Research Objectives………………………………………………………………….….4

1.4 Research Questions………………………………………………………………..….... 4

1.5 Literature Review………………………………………………………………...…….. 5

1.6 Sources and Methodology……………………………………………………..………..9

1.7 Ethical Issues and Research Process……………………………………………………11

1.8 Dissertation Outline…………………………………………………….………………11

ix

1.9 Conclusion………………………………………………………….…………..………13

CHAPTER TWO……………………………………………………….………….……….17

2.0 The Emergence of African Independent Churches…………………………………….17

2.1 Introduction……………………………………………………………………………17

2.2 A detailed Analysis of GutaRaMwari and AACJM similarities and differences…..…20

2.3 The role of women in AICs and G.R.M in Particular…………………………………21

2.4 The Contribution of G.R.M to the emergence of other women churches and female

leadership in Zimbabwean churches…………………………………..…………………..24

2.5 Conclusion………………………………………………………………………………27

2.6 Endnotes…………………………………………………………………………………28

CHAPTER THREE………………………………………………………………………….31

3.0 Mai Chaza‟s Calling and Mission………………………………………….…………....31

3.1 Introduction………………………………………………………………………………31

3.2 The First Holy Host Of God and Her Early Life………………………………………..31

3.3 Calling……………………………………………………………...……………………31

3.4 Growth and Expansion of GutaRaMwari through exorcism and healing..…………….34

3.5 GutaRaJehovah –Bulawayo 1956-58 and the death of Mai Chaza……………………40

3.6 Conclusion…………...……………………….………………..……………………….41

3.7 Endnotes………………………………………….………….………………………….42

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CHAPTER FOUR……………………………….…………… ……………………………45

4.0 GutaRaMwari after the death of Mai Chaza……………..…….……………………….45

4.1 Introduction…………………………………………….………………………………45

4.2 Incarnation of the Second Host TaxwellTayali………………………………………..46

4.3 Rejection Of God At GutaRaJehovah………………………………………………….47

4.4 From GutaRaJehovah to Guta Ra Mwari………………………..……………………..48

4.5 Healing in GutaRaMwari……………………………………………………………….49

4.6 Divisions and splits inGuta Ra Mwari after the death Tayali…………………………51

4.7 From Guta RaMwari to Muzikankulunkulu……….……..……………………………53

4.8 Conclusion……………………………….……………………………………………..54

4.9 Endnotes……………………………….……………………………………………….55

Overal Conclusion…………………….……………………………………………………57

Bibliography……………………………….……………………………………………….59

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LIST OF ACRONYMS

GutaRaJehovah……………………………………..………………………….G.R.J

GutaRaMwari………………………………………………………………….G.R.M

African Independent churches………………………………………………….AICs

African Traditional Religion……………………………………………………ATR

Organisation of African Instituted Churches……………..……………………OAICs

African Apostolic Church of JohaneMarange…………...……………………AACJM

JohaneMasoweApostplic Church…………………….…………………….. JMAC

MuzikaNkulunkulu……………………………….…………………………MKN

National Archives of Zimababwe………………….…………………………..NAZ

1

INTRODUCTORY CHAPTER

1.0 INTRODUCTION

This research examines and portrays the emergence of women churches in Zimbabwe with

reference to Mai Chaza the founder of Guta Ra Mwari church in 1954. She became a public

figure and sheinfluenced the rise of other women churches in Zimbabwe and some African

countries. It is also vital to explore the contribution of Mai Chaza in Zimbabwean societies

through faith healing in an African Independent Church and the role of women in churches.

Guta Ra Mwari started as Guta Ra Jehovah in a colonial setup and had expanded .By 1956 it

had spread and had many followers who were attracted by healing powers.The research also

presents the place of women in G.R.Mchurch and also the stages from the foundation of the

church from GutaJehovah to Guta Ra Mwari.Finally the causes and consequences of church

divisions and splits.

1.1BACKGROUND OF THE STUDY

Missionary work is highly credited in Cecil John Rhode‟s colonial design in Rhodesia.

Christian missionaries were scrambling to spread the gospel to the so called “Dark

Continent”. After the signing of the Rudd concession in 1888 ,different missionary groups

rooted in Southern Rhodesia that is Roman Catholic, Dutch Reformed church ,Anglican

church and Wesleyan Methodist.Methodist by 1893 had 13 preaching places.1

Methodist

Church laid its foundation in Bulawayo.According to Zvobgo , “..after the Ndebele and

Shona were defeated by the whites,they rushed to spread Christianity in Matabeleland.2

During the 1920s,over 200 males and 130 females were trained as evangelists and teachers at

Nenguwo,present day Waddilove.3It is of paramount importance to highlight that the

Independence churches broke out from the main line churches .

2

Guta Ra Jehova (City of God) was founded by Mai Chaza in 1954 , and sheis credited as a

faith healer with a Methodist root.She then joined the WomenPrayer Union or Ruwadzano

where they prayed about different sources of life related toMotherhood. She became a

committed African Methodist Woman. She had been chased away from her husband‟s family

in 1948 being accused of witchcraft.4

She moved to a township near Salisbury(Harare) believing that God restored her life and that

she might serve as a prophet and a healer for infertile women , the blind , cripples and those

possessed with evil spirits.8 In Shona culture, mothering is very central to definition of

womanhood. Child bearing is a culturally constructed base of a secure marriage. Wives who

were barren were chased away because they had failed to give children to their husbands. In

Shona society women role changed when she became a mother as she gained status and

respect. Olivia Muchena explains that once a woman becomes a mother she is no longer

referred to by first name but a mother of...Muchena illustrated that barren women were

unwarranted just like infertile soil.5Infertile women were at risk of being sent away.Mai

Chaza went on with her idea of ministering ,though she continued connection with the

Methodist, by mid 1950s , the church had go far ahead the reach of the Methodist.In 1954,

about 2500 people lived at Mai Chaza‟sGuta RaJehova.6Barrenness of women is not

accepted in an African setting hence many women came for deliverance. Mai Chaza is

worthy credit as she founded a women-led church centred in a prophetic nature of African

Independent Churches.Hastings is of the view that these churches came to existence in the

settler African colonies.7Mai Chaza started her ministry in Seke and moved to Zimunya in

Mutare and the church spread as she moved to Zvimba where she finally died.The church

spread after Mai Chaza‟sdeath and In Gweru it came as Guta Ra Mwari after the splits.

Some women in Africa in the 1950s started their churches in Zambia for instance Alice

Lenshina Lumbar.8 On a point of view it can be argued that the feeling of marginality led

3

women to seek empowerment in the churches as the African set up denied women

participation in the patriarchal societies which was then worsened by colonialism whereby

the capitalist market only allow men to work in towns and cities. Phimister pointed out that

the loss of male labour in rural areas forced women to take responsibilities which were

previously done by men for instance farming.9Thus women suffered from that time. Due to

feminization of poverty, barreness and witchcraft superstitions , women flocked in numbers

to join GutaRaJehovahchurch as it was a centre of attraction for those ones.Hence this paper

investigates and analyse how women led churches were discovered and progressesup to date.

1.2RESEARCH PROBLEM

Despite the colonial restrictions that fought against African religion and culture Mai Chaza

rose and founded a woman led church in a patriarchal and a land-dispossessed society like

Southern Rhodesia which was rampant during colonial administration. Both colonialism and

African tradition tend to look down upon women in terms of partriarchalistic legacies.

During the harsh era Mai Chaza rose to prominence and founded an independent church

which attracted many followers especially women as they were liberated from barrenness. It

is the purpose of this study to find out the relationship between women fertility and religion.

Information on Mai Chaza‟s church seems to be so limited and somehow it is silenced by

other writers. However it is the purpose of the research to focus on the factors that set the

platform of its rise. Mai Chaza‟s became a female religious innovator and thisresearch is

appropriate to fill the space which is already there as there is not much literature on Mai

Chaza‟s contribution and influence on Zimbabwean societies .Also the research is to

recognise her as a woman of charisma and to unravel her influence to the rise of female

leadership in the church and their roles. Hence the research is to show the opportunity which

Guta Ra Mwari opened for other women to recognise themselves in male dominance society

such as Zimbabwe.

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1.3 OBJECTIVES OF THE STUDY

To explore the factors that set a platform for the development of

GutaRaJehovah during colonial period.

To examine how women churches came to existence and how are they viewed

in a patriarchal society like Zimbabwe.

To portray the role and place of women in GutaRaMwari church.

To analyse the works of Mai Chaza through faith healing and to see how

GutaRaMwari contributed to the rise of other women churches.

Challenges faced by GutaRaMwari church after death of Mai Chaza interms of

divisons and splits.

1.4RESEARCH QUESTIONS

How did women churches emerged in Zimbabwe? How are they viewed by the

society?

What are the challenges being faced by GutaRaMwari after the death of Mai Chaza

in terms of splits and divisions?

What are the roles played by women in AICs and G.R.M church in particular?

Why was Mai Chaza chosen to be a woman of God and how did she dealt with

women problems?

How has GutaraMwarichurch influenced the growth of other women led churches?

1.5 LITERATURE REVIEW

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This part of the study focuses on literature pertaining to the formation of women led churches

and also GutaRaMwari in particular. Some relevant literature wasconsulted in other scholars‟

work in the related field in order to identify the gaps to carry out the study on the history of

women churches and their influence and recognition in a male dominance society. This part

also focuses on literature pertaining the rise and expansion of women churches and women

leadership in the church. During and before colonialism, African tradition marginalised

women and women could not participate in religious events. Colonialism was evil to women.

Churches which are male led like JohaneMasowe and Marange looked down upon women

and they are the ones which have more literature while on Chaza is silenced.Available

literature put much emphasis on the works of Mai Chaza like healing and miracle work

putting on their views but they lacked some facts like her contribution and influence as a

women church which did rise in a land-dispossessed country of Southern Rhodesia where

women were seen as worthless .Also to reveal her importance as the church is still vibrant

today,it is therefore necessary to unpack her as a charismatic woman who is worth credit.

Dube wrote about the formation of Guta Ra Jehovah and the mystical emphasis which

surrounds Mai Chaza‟s early life.Some scholars believed that not much is known about Mai

Chaza‟s life .Dube talks of Mai Chaza‟s early life and her influence in the Methodist

Ruwadzano church and her calling whilst she was in the Methodist church.10

She went on to

talk of the death and resurrection of Mai Chaza as to start the devine duties being led by the

Holy spirit . Exorcism became the major activity and healing of many kinds of diseases.These

became the significant factors to the expansion of G.R.J. However Dube‟s work mainly focus

on healing and neglecting to credit her as a woman of charisma who had a zeal and courage

to break the chains of colonialism on women marginalisation.

Hackett notes that African women church founders are renowned and they are rare even in

the world.11

This is a result of Biblical quotations that seem to portray women as submissive

6

and humble to their husband. Missionaries also undermined African women forms of

religious expressions.This male dominance continued from Pre-colonial times to colonial

where women had a little role to play in all sectors of life.Women were victims of settler

policieswere not allowed to live in towns, they remain in the rural areas and restricted by

ACTS, Mai Chaza despite of those restrictions in a colonial set up she fought a battle through

the platform she set. She rose to prominence to start a church which is still vibrant today. She

founded a church in politically turbulent times. This research is necessary to reveal a church

founding by a woman when it was like a taboo to lead men. Also to fill the space that women

leadership is rare, to portray that women religious independence is discovered through her.

Anderson talks of Mai Chaza‟s spiritual journey which she travelled and he was too religious

forgetting the effects of her healing to the society.12

She contributed positively to social and

economic spheres of life. This shows that Mai Chaza was concerned about motherhood as she

dealt with barren women. Sheldon points that G.R.J stresses on motherhood and fertility. This

thesis is relevant as to prove and fill the gap that barren women in an African setup are

outcasts. Socio economic status of women is revealed by Mai Chaza as she healed those who

were unable to conceive. The research points that socially Mai Chaza narrowed conflicting

cultural notions. Economically scholars failed to point that as fertility rate rose, the

demographic increase and through healing of the crippled and the lame economic growth

increased because of enough manpower in the farms and industries. So the research seeks to

provide the importance of Mai Chaza in the society and its development.

Mai Chaza founder of G.R.M rose as a prominent women occupying a position of power and

prestige in a patriarchal society of Southern Rhodesia .She exemplifies those women in

7

church who do not want to remain treated bad and looked down upon. She rejected to be

treated peripherally, neither did she supported women to be totally submissive to their

husbands nor to just stand behind priests as teachers and as leaders of women unions (

Ruwadzano). These impacted negatively on African women as white missionaries attempted

to shape the lives ofAfrican women and this resulted into a reaction by blacks to white

dominance. This was noted by Hastings.13

Zvobgo points out that the movement was highly

influential in bringing African women to the forefront in Methodist evangelism. In 1963,

African women started to be accepted in some positions in the church when Musa was

selected as president of all-blacks movement Ruwadzano in Zimbabwe.14

This shows that

women who have founded their independent churches such as Mai Chaza enjoyed the

opportunity of leading and the chain continued to the recent years where African women in

AICs saw an opportunity which had been posed decades ago by Chaza who started G.R.J and

came to prominence in 1949 within the colonial era with patriarchal legacies as noted by

Hallencreutz.15

Hence Mai Chaza broke the chain that men had natural gifts which were not

intended for womenThis study became an opportunity to some women as Mai Chaza soar the

social and religious heights and she sheds some light on other women who are suffering.

The study is also necessary to unravel the myth that women should not dominate. Mai Chaza

remodelled history in an extraordinary manner. As colonialism resulted in power dynamics

and it formed an unholy alliance of male dominance. In some AICs women status is that of

marginality in terms of positions to do with church administration but they are recognised in

terms of their spiritual role in the church. They act as prophetesses to eliminate evil spirits of

all sorts. This study unpack the way women are placed in the church and how are women

involved in positions as healers and miracle workers as seen through Mai Chaza . Lehmann

distinguishes ways in which women participate in AICs as office bearers in churches led by

men and those who led own groups of followers thus women pioneers of church

8

movements.16

Mai Chaza in Zimbabwe and Alice Lenshina of Zambia, Lumpa church as

noted by Hastings.17

Thus Mai Chaza inspires other women in post- colonial era to initiate

churches and to have a voice in the church. She created an opportunity for others hence the

purpose of the study to explain the gap which had been opened by colonialism and Mai

Chaza closed it.

The research is necessary also to unravel the causes of divisions and splits with in the church

tracing from the origins of G.R.J to G.R.M and finally MuzikaNkulunkulu. Literature

pertainingthe breakaway of other members from G.R.J to G.R.M and power dynamics is

limited. This study is important to trace, analyse and comment on the divisions after Mai

Chaza died. The shift of identity of other members. Much of the available work mainly

focuses on the conflicts which emerged between different Gutas mentioned by

Hallencreutz.18

Conflicts rose and sour relations rose among the members in Zvimba ,Buhera

and in Zimunya. The study unpacksthe origin of G.R.M after the death of Mai Chaza and its

leadership to the present.

In Christianity women position in the church is that of subordination. Women are not allowed

to occupy influential position in the church. Catholic Church asserts certain leadership roles

for men and women. Women are not allowed to attain the position of the Pope. Pope John

Paul 11 argues that only men can be ordained as clergy and deacons.19

The position places of

women in submissive role and excludes women from leadership especially from formal

position requiring any form of ordination. It is the purpose of this study to show that women

can do it

9

1.6METHODOLOGY

During the research a number of techniques were applied ranging from primary sources of

collecting data through in-depth interviews through interaction as an observer and secondary

sources were employed. Generally qualitative methods in the form of primary and secondary

sources .Research methodology has been defined by Avison as strategies of inquiry which

moves from underlying philosophical assumption to research design and data

collection.20

For each method chosen, justification is necessary. Therefore this part

isexposingmethods which were applied by the researcher to come up with a meaningful

research.

In this part, the writer used in-depth interviews with open ended questions todifferent

members of Guta Ra Mwari in Gweru district and former members and others from

JohaneMasowe women. The researcher explained that it‟s for academic purposes,in depth

interviews were conducted as data collection strategy. The researcherinterviewed women

groups and men groups in the GutaRamwarichurch at their gatherings and their

households.The researcheralso gathered information from some students who are members of

GutaraMwari.Also, on the position of women in thischurch and other Independent churches

like Joanne Masowe and interviews were carried out.Interviews are of great importanceas

they reduce chances of misunderstanding and misinterpretation of questions since there is

room for clarification and elaboration. The interviews are important to this study as some

respondents are not at liberty in putting their views in writing and due to the low level of

education among some participants. Interviews sometimes give information which is out of

the study and the interviewer would be flexible. Problems of misunderstanding of their

church language were encountered though they tried to explain and the participants were

highlighting positive things about them.

10

Furthermore the methods chosen are determined by the topic under research. Hughes argues

that observations and participatory will also compliment interviews , therefore the researcher

visited the church understudy in order to gain information.21

Participatory is essential in

capturing the practices in the church like sitting arrangements and ways of healing and the

way they do their things as this avoid false information.

Saarle defines it as a method of observation whereby the observer joins the group being

studied.22

This is the ideal method to use because it helps the researcher to notice the subjects

involved in the research in their environments therefore giving better results.Important

aspects when conducting this are the target population, data collection and data analysis.

After collection of data from the active participants, data analysis is vital through

development of answers from those questions through interpretation of points and finally data

presentation in form of topics and sub-topics. The sampling technique is mainly focused on

the women andmen participants in the GutaraMwari church and others from outside. Data

was collected also from members of the church and religious leaders.

Apart from the methods stated above, the internetthrough journals and articles other writings,

secondary sources were used also incorporated as part of the research tools for example

newspapers, archival material, unpublished and published dissertations, and church records.In

this study, the use of qualitative tools for data collection enabled the understanding of some

of the phenomena, which could have been difficult to understand and interpret using one

method. Secondary sources contain some information which cannot be obtained through

interviews and observations as some participants will hide information.

11

1.7ETHICAL ISSUES AND THE RESEARCH PROCESS.

Ethical issues of confidentiality were applied during research but no to a greater

extent.Permission to do the researches was granted by some church leaders in Gweru District.

Objectives were clarified. A research letter was provided as a proof that this is an academic

research as some thought that the information would be used somewhere. Participation was

voluntary and could have a specific time to meet them and no rewards were offered to the

participants to avoid crossing academic boundaries and regulations.

1.8 DISSERTATION OUTLINE

INTRODUCTORY CHAPTER: Introduction to the study examines the centre of the research,

the main issue to be discussed and it clarifies basic concepts. Background of the study isa

motivation to the proposed study. It consists of information that is essential to understand the

problem to be addressed.Research Problem is the main issue the research focuses on, the

problem or concern of the topic and it answers the question why carrying out that study.

Somehow it might be an opportunity posed by the study which needs clarification. Objectives

are the main aims to carry out the study. The exactly results to be found after carrying out a

research.Research Questionsis that what the researcher want to know and these should link

with the problem statement and objectives. Literature review is generally the relevant

literature to the study. Literature which is available may have some loop holes so the

researcher identifies the gaps which had been left out by other writers. Methodologythe way

the study was carried out which contains ample evidence through qualitative research in form

of primary and secondary sources ranging from personal interviews, archival material,internet

12

sources and books. Ethical issues and Research processis the way the study was carried out

for example in terms of permission by church leaders, academic letters which provides a

proof to carry out a research.

CHAPTER ONE: THE EMERGENCE OF AFRICAN INDEPENDENT CHURCHES, THE

ROLE OF WOMEN IN AFRICAN INDEPENDENT CHURCHES (AICS) AND THE

EMERGENCE OF WOMEN CHURCHES IN ZIMBABWE.

This chapter introduces the churches that were formed as a result of the breakaway from the

mainline churches namely Anglican, Catholics, Dutch and Methodist. The key factor to

understand the emergence of these churches is undoubtedly the racial oppression exercised by

foreign missions in the period before Africans took over leadership of the mainline

denominations.It also talks of the rise of women churches and the duties they play in the

church.

CHAPTER TWO: MAI CHAZA’S CALLING AND MISSION, FAITH HEALING AND

WOMEN’S PROBLEMS IN THE CHURCH.

This chapter highlights the early life of Mai Chaza to her calling and the works she did during

her time rose as a healer of women‟s infertility in Southern Rhodesia in the early 1950s. The

story of Mai Chaza, founder of GutaraMwari Church, has been told from a variety of angles

that points out different aspects of her calling and mission and she had been given many titles

as a messenger of God.Mai Chaza dealt with women who were unable to bear children. In an

African setup infertility is not tolerated by most men..

CHAPTER THREE: GUTA RAMWARI CHURCH AFTER THE DEATH OF MAI CHAZA.(

1961 TO THE PRESENT).

13

In this chapter, the researcher dealt with the church politics after Mai Chaza died in terms of

leadership roles as there become a power vacuum after the death of Mai Chaza. Divisions

rose. Furthermore, the next aspect constitutes conclusion and bibliography.

1.9 CONCLUSION

This chapter consist of introduction to the study, background of the study, research objectives

and research questions. It also outlines literature which had been used that is other scholarly

work identifying gaps. Methodology and ethical issues were involved and explained in

greater detail. Finally this chapter contains of chapter breakdown and relevant sub-topics.

14

ENDNOTES

1.R. Michael, Christian Healing, Edinburgh House Press, Britain, 1963, page 50

2. CJM Zvobgo, History of Christian Missions in Zimbabwe 1890-1939, University of

Zimbabwe, Harare, 1994, page57

3.W.R Peaden, Nenguwo Training Institution and The First Shona Teachers in J.A

Dach,Christianity South of the Zambezi, Mambo Press, Gweru, 1996,page 71

4. African Story of Gender, Mai Chaza: Oxford Encyclopaedia Of Women In History,

2008, Oxford University Press.

5. Olivia Muchena, The Changing Position of African Women in Rural Zimbabwe, The

Zimbabwe Journal of Economics(formerly Rhodesian Journal of Economics),Vol

1,No 1,1979,

6. African Story of Gender, Mai Chaza: Oxford Encyclopaedia of Women In History, Oxford

University Press, 2008

7. A.Hastings,A History of African Christianity, 1950-1975,Cambridge University

Press. London

8.African Story Of Gender, Mai Chaza: Oxford Encyclopaedia Of Women In History, Oxford

University Press, 2008

9. I. Phimister, An Economic and Social History of Zimbabwe, 1890-1948: Capital

accumulation and class struggle, Longman, London and New York, 1996, page 79

10. L.Dube, Mai Chaza, An Africn Story of Gender , Healing and Power, Department of

Theology and Religious Studies.

15

11. R.I.J Hackett, Women in New Religious Movements in Africa, in king U (ed)

Religion and Gender.Blackwell Oxford.

12. A. Anderson, African Reformation: African Initiated Christianity in the 20th century :

Trenton NJ, Africa world Press.

13.A.Hastings ,A History of African Chritianity 1950-1975, Cambridge : Cambridge

University Press, 1979

14. C.J.M Zvobgo , The Wesleyan Methodist Missions In Zimbabwe, 1891-1945, Harare ,

UZ 1991

15. C.F. Hallencreutz, Religion and Politics In Harare , 1890-1980, Uppsala, Sweddish

Institute of Missionary Research , 1998 page 299

16. Lehmann in L. Dube, Mai Chaza,An African Story of Gender, Healing and Power,

Department of Theology and Religious Studies.

17. A.Hastings , A History of African Chritianity 1950-1975, Cambridge : Cambridge

University Press, 1979

18. C.F. Hallencreutz, Religion and Politics InHarare, 1890-1980, Uppsala, Sweddish

Institute of Missionary Research, 1998

19. Pope John Paul 11, Apostolic Letter MaliensDignitatenOn the Dignity of Women, 1998

20.Avision,”Research Methodologies”, 2003.

21. Hughes, “Research Methodologies”, 2001.26.N.Saarle, Introducing and Collecting

Data in Psychology: A Guide to Methods and Analysis, Routledge: London 1999

16

22. N.Saarle, Introducing and Collecting data in Psychology: A Guide To Methods and

Analysis,Routledge, London, 1999

17

CHAPTER TWO

2.0 THE EMERGENCE OF AFRICAN INDEPENDENT CHURCHES (AICs)

2.1 INTRODUCTION

This chapter will unpack and explore factors which led to rise of AICs, how they came to

existence, also to consider the rise of women churches in Zimbabwe and female

representation and leadership in church and their role in AICs.

This chapter introduces the formation of African Independent churches whichwere formed to

bring people of the region together and also for blacks to be independent in all sectors of

life.AICs can be referred to as African Independent Churches, African Initiated Churches,

and AfricanIndigenous churches of African Institutedchurches. These churches were founded

by Africans for Africans as they consisted of African leadership. All these names seek to

differentiate AICs from the mainline churches which were formed by the missionaries for

example Roman Catholic, Anglican,Methodist andothers.1 Black saw that the „white men‟s

religion‟ was racist in nature. AICs are mainly found in every region and countries in Africa,

though more dominant in Southern Africa and East Africa. These churches are united because

they were all established by African initiative rather than missionary agendas. Undoubtedly

this attitude of subordination forbids Africans to leadership roles in main line churches. This

racial discrimination was a result of colonial administration which resulted in a colour bar

within the church and this venture resulted in the breakaway of Africans to form their non-

discriminatory churches. According to Chitando, White missionaries discriminated blacks

and regarded them as junior brothers and sisters.2 Also missionary attack on polygamy was

the other factor which led to the rise of AICs to avoid these restricting rules.

18

Daneel asserts that the lack of leadership opportunities, personal ambitions, theological

controversies and other factors resulted in the rapid multiplication of AICs.3Africans

movements involved indigenous tradition in their ministries for example healing while

Missionaries regarded this as unclean. Healing was the tool of rapid expansion and spread of

AICs.AICs emphasize healing and exorcism and many flocked for deliverance from evil

spirits. Prophesy was dominant through dreams and visions of the church

leaders.Missionaries regarded the African culture as something unholy. The African tradition

did not consider polygamy as unclean and evil .Polygamy was a way of expressing wealth

and power and also it was a way of economic productivity. The earliest AICs did not see

anything wrong with polygamy but Guta ra Mwari did not allow polygamy at all.

Mai Chaza‟s Church never permitted polygamy even to date.Johane Marange allows

polygamy though in some AICs the act of polygamy is decreasing because of culture change

as a result of westernization. Polygamy was regarded by missionaries as traditional, heathen

pagan and wicked. Missionaries believe that marriage ceremonies were somehow connected

to ancestral spirits. Missionaries also denounced the Kuzvarira system as it was oppressive

and they believe that it exacerbates polygamy.Johanne Marange Apostolic church practiced

polygamy and many apostolic churches justified it as they refer to the bible pointing to some

polygamists such as David. All these factors led to the formation of AICs as a way of

escaping from the ties and restrictive laws of main line churches. Also in AICs the believers

are characterised by aspects of dignity and value.

According to Chitando, Some founders of AICs like Johane Masowe had distinctive

massages to deliver to the blacks.4 This church tried to rise up the status of blacks in the racist

and abusive formal sector where blacks were apportioned unfertile land in the fringe and

worked in the farms with starvation wages. So they were empowered economically as a

measure to the exploitative nature of the colonial government which implement laws which

19

undermine black superiority.Masowe followers become involved in the informal sector,

according toDillon- Malone they started basket making and metal work.5 All these were ways

of responding to the exploitative colonial rule.AICs were also fuelled by nationalist

movements .Nationalists movements were moving hand in hand with AICs.Both movements

were also facilitated with nationalists such as Joshua Nkomo and Robert Mugabe. Some

founders of AICs were helped by the prophets who were in South Africa.6 Migration also

influenced as returning migrants from South Africa came with some ideologies. Strong bonds

developed between South Africa‟s AICs and Zimbabwe‟s AICs.

The Organisation of African Instituted Churches (OAICs) was initiated in a bid to present the

voices of the indigenous people andFambidzano was established in Zimbabwe by AICs as a

way of uniting the people.7 AICs have been characterised by continuous increase and

expansion .Mother bodies splits into smaller groups for instance Johane Masowe Apostolic

church resulted in, many smaller units. 8The issue of the „Holy Spirit‟ have also influenced

the spread of AICs as they they mainly engaged in healing commanded by the Holy spirit

hence they were opposite to the mainline churches which did not tolerate the gospel of the

Holy Spirit. Most AICs put emphasis on the issue of prophesying and deliverance

.Missionaries mainly taught their followers the gospel of repentanceand hiding issues of

equality as the colonial masters were unjust and racist undermining black authority. Many

African rushed and flocked toAICs where their problems were being accommodated.Many

were delivered from evil spirits, treatment of epidemics and those women who were barren

were healed.These practises were mainly done in( Vapostori) Apostolic churches like Johane

Masowe , Johane Marange, African Apostolic church established by Paul Mwazha in the

1950s and GutaraMwari Church established by Mai Chaza in 1954 as Guta Ra Jehovah as an

indigenous church emphasized healing and deliverance upon barren women,those who were

blind, crippled and even the deaf.

20

Vapositori mixed both ATR practises and Christianity and mainly focuses on the Old

Testament.All these churches were in opposition of mainline churches as missionaries did not

preach the gospel of prophesy.

At the height of colonial rule, women were geared to join religious groups and start some

church movements. Men migrated to towns and women were left in the rural areas. They

were left in isolation and they greatly suffered. They became the back borne of AICs as they

were capable of singing and dancing and they constituted a great number in the church.

Hence it is essential to look at the emergence of women churches in this case main attention

being paid to Mai Chaza of GutaraMwari and others and also the role of women in African

Independent Churches.

2.2 A DETAILED ANALYSIS OF G.R.M AND AACJM DIFFERENCES AND

SIMILARITIES.

Dube said that the church was established by Mai Chaza in 1954.Like any other AICs, Mai

Chaza was once a Methodist member.9 The church was originally a Methodist Church and

healing centre; it turned to be an independent body with some links of Methodism.10

.Mai

Chaza is said to have died and rose again after a food quarrel, she suffered a violent mental

disturbance.She died and rose again just as a number of many apostolic church founders

did.11

After the „resurrection‟ she realised that God risen her from the dead as a way of

serving as a prophetess and healer especially for the infertile to conceive. Marange also was

called through visions in his early life just as Mai Chaza does. Both were regarded as

messianic figures and were believed to have solutions for the African problems.12

Some

scholars believed that these figures played a pivotal role in leading their followers in the

liberation.

21

They acted as messengers of God who represented God to the people and were referred to as

Black Messiahs.13

In terms of polygamy, G.R.M forbade polygamy at all.

Marange polygamy is highly exercised.14

They see it as common to have many wives and

children and they justified it using the Old Testament narratives and A.T.R. On the issue of

patriarchy, in G.R.M it is limited and in AACJM it is rampant and very common, men control

women and use polygamy as an excuse to dominate and as signs of manhood. Voices of

women are not heard and they remain submissive and some of them are comfortable in their

marriages. In G.R.M women play pivotal roles as faith healers and prophetesses as they are

given chances to express themselves. Healing is practiced in many AICs churches. In JMA

and G.R.M women are respected thoughsomehow decisions are made mostly by male

leaders.

2.3 ROLE OF WOMEN IN AICS ,GUTA RAMWARI IN PARTICULAR.

It is said that women are active members who carry forth the church‟s mission .Many AICs

failed to admit that women are capable of preaching and handling some church issues. Men

fail to receive and respond to women‟s spiritual gifts in the church.15

Women played

significant roles in the rise and expansion of the AICs .Anderson said that Mai Chaza the

founder of Guta Ramwari served as a healer, church leader and an African reappearance of

Christ. She connected with the Holy Spirit as a mediator, performed divine duties and when

she died she left some footprints which have great contribution to other women churches. To

date in GutaraMwari some women are more involved in duties as healers, they are referredto

as Holy messengers of God (Vatumwa).16

Their contribution is rooted from the time of their

founder as Mai Chaza is one of the legendary women, founder, healer, prophetess and

miracle worker like Dona Beatrice of Congo and their deaths and resurrection has a

symbolic meaning.17

Women act as healers and they are very instrumental in these healing

22

practices .Mai Chaza‟s calling revealed that she was supposed to bring Africa out of its

problems.18

Women are respected in G.R.M as they are the ones who sing hymnals. They

play a significant role in this spirit-type church. This shows that women in G.R.J are highly

recognisedas the church was founded by a woman and the leading of women is a recent

phenomenon.

There are a number of prophetesses in Guta Ra Jehovah and women are believed to be lay

leaders and prophetesses. In G.R.M women are not much dominated by scriptures like

women in J.M.A.C, in G.R.M patriarchy is limited in the church as they do not tolerate

polygamy. Women sing when healing is taking place and they participate freely during

church services as seen through observation. Preaching is mainly done through songs.

Women stand and say whatever the spirit had commanded them to deliver in front of men as

this is commanded by the Holy spirit.19

About 95% of Holy Messengers are women.So

women are recognised and have a prominent role.20

They heal different types of diseases and

free many people from their troubles. They also stand in front to testify the good works that

God did in their lives. Women also sing and as a way of providing the massage to the

congregation, they are recognised of their spiritual touch of the Holy Spirit. The messengers

lay hands and the individual to receive healing and deliverance. They believed that the power

of God come through the messenger. The Ruwadzano women group deals with women issues

in the church and counselling of young couples.21

Women, through God teaches about

marriage and divorce and the family. There is a day called (zuvara Janet) every Thursday

where some issues are being discussed especially between couples.22

They serve marriages of

many couples who came with their problems. Elder women also teach about faithfulness

between partners. Before the technology era of cell phones and computers, girls were tested

for virginity by elder women as a way of protecting them from unwanted pregnancies and

23

saving them for marriage but this is seen as primitive and backward style. Women educate

young girls about dangers of fornication as God does not allow this.

Women‟s roles in the AICs has been reduced to child bearers though they are the ones who

played an important role in the rapid spread of African Initiated churches in South Africa and

Zimbabwe in particular. Women in many AICs are marked by submissiveness and

humbleness and are God obeying. Women cross borders in the 1990s spread the massage of

African-self- reliance from outside Zimbabwe. Women constitute the majority of people in

the AICs, some acted as preachers spreading the gospel from one area to another. Women‟s

role in the church cannot be ignored though their images have been brushed negatively

because of male dominance in the society. Men roles are God given,women in some AICs

like Johane Marange Apostolic play minor roles. Women are reduced to the lowest position

and some of the duties they carry have no high value. Some women especially in Guta Ra

Mwari have prophetess roles as messengers. Women led in the singing and dancing on events

such as all night meetings.Mwaura states that:

Women all over the world are the pillars,they witness to the image of God

within them and the hope and renewal for the church rests within this

witness.23

In JohaneMasowewomen are not allowed to exercise power in the church. Women are

viewed as inferior than men as women are given less influential roles in the church.In many if

not all AICs there is no equality.Masowe women play roles of healing though they do not

hold positions of pastoring. In Gweru District, JMAC was established in 2012 near Mutapa

Residential .Women especially younger women are the main singers (vaimbiri).24

It is rare to

see a man leading a song but they just chip in.The Holy Spiritspeaks through some women

preachers as they do not read the Bible so women spend more time singing.Elder women

(madzimai murai) are responsible for women issues, they act as councillors to newly married

24

women teaching them about how to handle their husbands.Also these women are responsible

for advising young girls about abstinence from sex.Women and girls are referred to as

„madzimai‟25

for instance madzimaiLoveless. In Gweru women meet every Tuesday at 12 to

3pm for Chipiri chemadzimai formed by (mudhama), the leaders have a role to play in

teaching other women about church doctrines how to dress, which colours to wear etc.Young

girls are taught to get in relationships with the boys in that same church not outsiders.Women

do not exercise opening or closing prayers at the sowe.26

Chakawa said that women are not

allowed leadership roles during their menstruation, they are not allowed to attend church

services or if they are to attend they are not allowed to participate in any activity.27

They will

be regarded as unclean.Some elder women and young have a crucial role to play as they

preach and heal the sick as healing is the instrument responsible for the expansion of

AICs.The role of women in AICs is that of inferiority.

2.4 THE CONTRIBUTION OF G.R.M TO THE EMERGENCE OF WOMEN CHURCHES

AND FEMALE LEADERSHIP IN ZIMBABWEAN CHURCHES

From the colonial era in Africa and Zimbabwe in particular, women played limited roles in

the church and missions. People were colonised mentally andreligiously. Women flocked to

churches at missions for instance when Catholic and the Dutch Reformed were established

and other mainline churches women roles were undermined but they played important roles

directly and indirectly.After the emergence of AICs women subordination doubles especially

in churches such as Vapostori women are given limited positions and only men occupy

higher posts.Hence women churches started as a response to oppression and subordination in

either spheres of life and in this case in the religious arena. Women in the church constitute

about 75% of people in the church yet their powers were supressed for example in

JohaneMarange women do not exercise and preaching and in Methodist, Bishops were only

men who could lead women .By this women felt inferior and they felt as strangers in the

25

church hence some were called like Mai Chaza and start their own church.Women thought to

initiate that for them to be acknowledged as pastors and deacons in some Pentecostal

churches.The church was considered and is still considered somehow as one of the oppressive

structures in the society and since colonialism were treated unequal to men.In many AICs

women were and are still regarded as inferior not capable of leading.Women could attend

services, teach children and were not ordained or serve in higher positions. This oppression

made women to become zealous to rise and work for God.Some women shifted from

Mainline churches like Mai Chaza moved from Methodist to initiate Gutara Jehovah because

it was not allowed to be used by the Holy Spirit in mainline churches and also some people

rejected her teachings and massages from the Holy Spirit. She occupied an influential

position of healing as she was the first Holy Host of the church. She raised the dead. She

became the holy messenger and this inspired some women to have confidence to lead men.In

the early 1950s, GutaRaJehovahemerged led by Mai Chaza in Seke and later moved to

Zimunyain Mutare. She became a remarkable woman, she emerged as an aggressive woman

who wanted women religious empowerment in a colonial and patriarchal set up. She wanted

to restore womanhood and women status through healing the barren. Mai Chaza wanted a

gender balanced society.

Mai Chaza exemplifies the fact that women can also lead in a male dominance society.Dube

etal wrote about recent women led churches and one of them is Zvikomborero Apostolic

Church which is led by Agnes Majecha, a prophet and a miracle worker in Marondera

area.28

Majechaestablished a healing ministry as a way of dealing with problems which are

rampant in the country. She mainly do away with issues of healing, chasing away evil spirits

and dealing with magical objects and getting rid of zvikwambo. Dube makes a comparison of

women in healing ministry in dealing with indigenous tradition and Christianity and majecha

became an instance of the latter.29

Zvikomborero church spread and many people are getting

26

help there as healing is central and was central during Mai Chaza‟s time , by that time some

believed that healing was something peripheral or out modelled rather but in the recent year

in many AICs healing dominates as it is largely confined to spirit type AICs. This shows

that women are rising to greater heights like men for example prophet Makandiwa and

Magaya . Women are closing the gap that has been created during colonialism. In G.R.M

healing acted as a recruiting technique and today women church leaders are also taking the

call. People flock for healing anddeliverance and it is called where miracles happens. The

church is a ministry of exorcism and faith healing.

“Women can be church leaders”,An interview with the Sunday Mail editor, Professor Ezekiel

Guti said that the Holy Spirit was and still not meant for men only.30

United Church Of Christ

International female bishop, Marvellous Mhloyi, the veteran evangelist who founded

ZAOGA FIF 55 years ago said that Jesus was surrounded by women during his ministry.She

stated that both men and women are equal before God , “ Rather it is mostly women who

prophesied like Hudah( 2 kings 22:4) and Deborah ( Judges 4).In many spheres women were

prohibited to take leadership roles and were not able to take influential positions in the church

though the holy spirit does not select on sex.31

Because of gender equality women status in

some churches is changing from that of subordination for instance in Methodist church some

women carry out some duties and Christian work directed to the church .Also in Apostolic

Faith Mission in Zimbabwe ( AFM) , women are trained to become pastors and led their own

assemblies.Women in church lead services, prayers as men do and also women train as

evangelists and deacons.In ZAOGA church, Mai EunorGuti was ordained as the first bishop

and the first female marriage officer in Zimbabwe and she is helping her husband Ezekiel

Guti with their ministry for the past decades.

In African societies women and children fills the church while men are leading them but

women are the ones who built the church but they are not given opportunities to express what

27

God is saying. Nyasha Gumbeze from Zimbabwe discovered that women were and some are

still not accepted to become ministers in the Anglican Church. She had an anointing and a

desire to lead the church as a woman priest but this was unacceptable. She had a zealto help

those in chronic poverty as she was once a victim. She wanted a change in the female clergy

from their parish .30

The fact that women were not accepted to do so in Anglican Church made

her to travel thousands of Kilometres to preach in New Zealand.

Clara Pindurai analysed burdens which are being faced by Zimbabwean women, they suffer

most, taking care of the family. They have an important role to play though they are treated

as second class citizens. She wanted to address the disadvantages faced by women mainly in

the church.Clara Pindurai is the leader of Evangelical Fellowship of Zimbabwe(EFZ).31

She is

an empowered women, she also set a community centre at the Covenant FellowshipChurch in

Chitungwiza. Every Thursday they meet and have some discussions about women

2.5 CONCLUSION

This chapter explores the origins of African initiated churches, it also unpacks the role of

women in G.R.M church and its contribution to the rise of other women churches in

Zimbabwe. The findings show that AICs rose as a response to colonial administration and

racial inequalities. It shows that women in G.R.M patriarchy are limited and women have

role to play especially as prophetesses and healers as Mai Chaza was very influential. The

chapter also pointed out the contribution of G.R.M to the rise of other women churches like

Zvikomborero Apostolic and female leadership in church.

28

2.6ENDNOTES

1. A. Anderson, Zion and Pentecost: The Spirituality and Experience of Pentecostal and

Zionist / apostolic Churches: Pretoria: UNISA Press

2 . E .Chitando, African Journal of International Affairs, Vol 7 Numbers 1nda 2, 2004

page.120

3.I. Daneel, Quest for Belonging: Introduction To A Study Of African Independent Churches

in the African Journal of International Affairs page. 120

4. E.Chitando, African Journal of International Affairs, African Instituted Churches In

frican,2002 page. 121

5.C.M Dillon-Malone, The Korsten Basket Makers, A study of the MasoweApostoles, An

Indigenous African Religious Movements, Manchester, Manchetser University Press

6.E .Chitando , African Journal of International Affairs, Vol 7 Numbers 1nda 2, 2004

page.120Chitando page 121

7.ibid page 124

8.B.Barret ,Schim and Renewal in Africa: An Analysis of six thousand Contemporary

Religious Movements.: Nairobi : Oxford university Press, 1968.

9. L.Dube, Mai Chaza,An African Story of Gender, Healing and Power, Department of

Theology and Religious Studies.

10. Gutara Jehovah „Zimbabwean churches‟ Travellers guide To Victoria Falls Retrieved

on 11 Feb 2010

29

11. The African Weekly of 10 November 1954 In L. Dube “An African Christian Story of

Gender, Healing and Power, Department of Theology and Religious

Studies,University Of San Francisco ,USA page. 11

12. M.L Daneel, Old and New In Southern Shona Independent Churches: Church

Growth- Causative Factors and Recruitment techniques- The Hague,Malton page 20

13. ibid page 21

14. J.Kutsira , Dissertation entitled, A Gendered Analysis of the Healing practices of the

JohaneMarange Apostolic Church.

15. P.N Mwaura, Empowerment Of Women,The Role of The Church,The paper presented

At the African Theological Fellowship Consultation at AkrofiChritialler Memorial

Centre,Akropong ,Akuapem, Ghana ,1997 page.153

16. Interview with Mrs Manyemba, Member of Guta Ra Mwarizvimiso ,Gweru District

on 12 September 2015

17. L.Dube etal, African Initiative in Healing Ministry,Published in Religion and Society

Blog by Giovanni del Autore , 2011

18. ibid

19. Interview with Mr Shumba, member of Guta Ra Mwari church on 14 September

2015

20. Interview with Mrs Mapanzure , a member of Gutaramwari church on 20 September

2015 in Nehosho Location, Gweru

21. Interview with Nancy Maphosa, A student at MSU

30

22 . Interview with Mr Machingura , a member of Gutaramwari Church in Nehosho,

Gweru, 20 September 2015

23. P.N Mwaura, Empowerment Of Women,The Role of The Church,The paper presented

At the African Theological Fellowship Consultation at AkrofiChritialler Memorial

Centre,Akropong ,Akuapem, Ghana ,1997 page.135

24. T.Rambanepasi, Women Empowerment In The Apostolic churches In Zimbabwe with

special reference to JohaneMasowe Apostolic Church. MSU 2011

26. Interview with MadzimaiLoveless on 15 September, Nehosho,Gweru

27. J.Chakawa, Zimbabwe Social Sciences Review Vol 2 Dec 2010

28. L.Dubeetal, African Initiative in Healing Ministry,Published in Religion and Society

Blog by Giovanni del Autore , 2011

29.ibid

30. The Sunday Mail, Religion, Women can be Church Leaders,7 June 2015 page. R2

wikipedia,

31. Zimbabwe gets First Woman priest in New Zealand by stuff.co.nz , 29 September

2014

32. ibid page. R2

33. Zimbabwe –Women Leaders in Churches and communities. Progressio

html.Submitted on 8 March 2012 at 03.27pm.

31

CHAPTER THREE.

3.0 MAI CHAZA’S CALLING AND MISSION

3.1 INTRODUCTION

This chapter will investigate how Mai Chaza came to be a faith healer and miracle worker.

Also to analyse her early life .The stages which she stepped through and facilitated her

calling and her mission through healing which is considered vital in many AICs and

exorcism.

3.2THE FIRST HOLY HOST OF GOD AND HER EARLY LIFE

Mai Chaza was born inNyamushanya family in Chief Mutekedza village in Buhera

District.1They were three in their family and she was the second, their parents died when they

were still young and they grew up as orphans but she grew under the guidance of the big

brother who took care of her since the time they were orphaned in 1924 until at a tender age

ready to be a mother, she got married.She got married to Chiduza Chaza of Wedza and they

wedded in the Methodist church as Mai Chaza like many other founders of African Initiated

Churches was a member of Methodist church before she was raised by God to a faith healer

and prophet.2Mai Chaza was deeply religious in the Methodist church as she led the women‟s

movement of Ruwadzano at Chemhanza Methodist church in Wedza, that is Women‟s prayer

union which was mainly aimed at solving women issues of marriage and praying.

3.3HER CALLING

In 1954, God revealed himself using Mai Chaza when she was in Buhera, God started

ministering through her. She would go in the forests and mountains and spent some timealone

praying not talking to anyone but God only.She became the first Holy Host of God that is

someone who have been appointed and given all the powers to heal the sick and help those

32

with sorts of troubles. She was taught what do and how to do it by God and this was done

through a process.Mai Chaza remained in the Methodist until the spirit of God visited her and

was incarnated.Many people did not understand her teachings encompassed in an African

Initiated Churches, some credited her as a true prophet and some said she was a “ false

prophet” and they rejected her massages and teachings.3 What they were taught in the church

was different from the massages delivered to Mai Chaza by God so the people failed to

interpret and many doubted her and she was labelled as being used by the „evil spirits‟ but

Mai Chaza as she has been by God to carry out some duties she did not turn back.

Mai Chaza had many names and amongst them is messenger (mutumwa) meaning God spoke

through her, she was appointed a faith healer and a prophet and many scholars attributed her

as a leader of an independent church in a colonial setup. Though she continued some

practices of Methodism, her ministry had far outstripped that of Methodist.4Scarnecchia

noted that much information about Mai Chaza is available by many writers like Reverend

Canaan Banana which shows that Mai Chaza‟s mission was clean and real.5Mai Chaza„s

calling and mission is mainly centred on visions and dreams and also the mission being that

of healing sick and praying for those who had problems. Healing played an important role in

the expansion of Guta Ra Jehova as people flocked from different countries to get help.

The most mysterious event which happened as a calling of Mai Chaza was her death and

resurrection. She died in 1948 and rose again to life.This incident is vital because it is

believed that as Jesus died and rose again some people thought that‟ Mai Chaza was the

second Christ. Many Scholars believed that when she died she rose after some hours. This

happened in 1948.An interview with Mai Chaza on 3 November 1954 explained that she

went to heaven when she passed on where she met Jesus who ordered her to come back on

earth to heal the sick and to make the blind see and the deaf hear and also for the infertile to

conceive.6Hence her resurrection is credited to none other than a healing mission. She was

33

being led by the Holy Spirit sometimes unconsciously into thick forests and mountains to

receive powers from God to carry out certain duties to the people.

Interview with Margaret Hwesa shows that:

Mai Chaza was not ready for heaven so she rose as a way to cleanse herself as she

had been involved in many deeds on earth like ancestral veneration when she was

still in the Methodist Church.7

The death of Mai Chaza is seen as a way of proving that she really a „daughter‟ of God and

that God was willing to use her.At Chivhako mountain, God revealed himself and Mai Chaza

kept on going with God‟s work.8 The Holy Spirit descends on the mountain and this was a

great shock to the people around the area who were surprised and frightened with these

mysterious.After the incident at Mt Chivhako,Mai Chaza‟s name changed to „Matenga‟

meaning heavens that is God.9 The encounter at Chivhako made her to start her ministry and

this healing ministry undoubtedly influenced the growth and expansion of Guta Ra Jehovah

which was later changed to Guta Ra Mwari in 1961 and MuziKaNkulunkulu in 2003.In

Reverend Banana‟s book it is written...While African women tended to be viewed as docile

followers of male, there is a remarkable women who goes against the stereotype.”10

Mai

Chaza resurrect to free humanity from spiritual and physical sufferings.The second incident

when Mai Chaza was being called by God happened at Mt Chomuwuyu where Mai Chaza

received different songs which she used during healing the sick and delivering the blind for

example the song “ Baba ndirimwanawako and Hosanawekudenga.”11

Her life was full of

supernatural things and she was extra ordinary and this shows that she had been called by

God. The resurrection miracle is crystal clear that this was a new mission of Mai Chaza on

earth which was different from that which she had before death.Mai Chaza‟s power was

supernatural and extraordinary and it cut through evil spirits and infertility. Before she

established the first centre she does her healing within a Methodist setup and by this time this

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type of healing was nolonger accepted in Methodist doctrines. Before proceeding to Seke in

1954, the „women of God‟ went to Mhondoro to fulfil God‟s work. She paid a visit to her son

at a mission school of Methodist and she began her work at that mission, she attended Sunday

church services .She emphasized the issue of repentance before healing took place, as

miraculous healing and deliverance was believed to happen on a repented soul.Some

members did not believe the healing of Mai Chaza,they opposed her work in Mhondoro and

Mr Magorimbo anEvangelist there was not in line with Chaza‟s teachings and exorcism as

the Methodist was founded by the missionaries and they never taught people about the holy

spirit and he quickly chase her away from the place.12

He thought that many people will be

converted and he knew some members would follow her.From Mhondoro many scholars

concure that Mai Chaza went through Harare.By this time people in Methodist still doubted

all her powers and by 1954 she started healing mission in SekeReserves, Chihota where the

first Guta Ra Jehovah centre was established. The Holy Spirit directed her to do God‟s

work.

3.4GROWTH AND EXPANSION OF GUTA RA JEHOVAH CHURCH THROUGH

EXORCISM AND HEALING

In 1954 ,Mai Chaza became a prominent figure, built the first centre in Seke and by this time

she was both a prophetess and a faith healer. She was now believed to be an outstanding

spiritual healer who heals people suffering from all kinds of diseases and even with mental

disturbances.Daneel categorises Chaza as messianic.13

Work from journals and some church

reports suggested that Chaza image had a vision and that her work was relevant but other

scholars and other outsiders view this as an injustice. Taylor and Francis claimed that Chaza

had an ability of a charismatic female healer.14

Her mission was mainly centred on healing

and to make the childless bear fruits as God in Genesis revealed that ,Be fruitful and

multiply‟.She became a well-known healer and she remains a popular personality especially

35

in the older people‟s minds who were helped in GutaRaMwari by Mai Chaza .An interview

with Mudzingwa who was once crippled shows that he was healed by Mai Chaza in Seke

and he is a living testimony.15

From the website of the church, it is written that , after the rejection of God‟s teachings at the

Methodist , Mai Chaza moved to Seke,and chief welcomed her and she seek refugee there

where she was given a place in Kandava village.16

Within weeks, the word of a „healer‟and a

miracle performer had spread and reached many countries.Thousands of people from

different countries and races approached Mai Chaza at the congregation.All sorts of problems

and diseases which were seen as incurable were dealt with.The Holy Host was able to cure

diseases like asthma, the blind could see, the childless could become fruitful after their bellies

were touched and the lame could walk.Whites came in large numbers and many of them were

crippled and to date some are still there.An interview with GogoMuzenda indicated that Mai

Chaza healed by a touch of a hand on top of the head or chest or stomach to those who

needed children.17

Houses sproutedlike mushroom around the Holy Host‟s house and houses

numbering to a hundred were built .By this time she was believed to be a spiritual healer and

a number of people followed her for help. The name GRJ meant that she and her followers

stayed there and God‟s works were revealed and there was the presence of the Holy Spiritat

the healing centre.It was named „GutaRaJehovah, where illness and troubles are cured‟.18

This

new mission was a result of her miraculous death as this set out to create faith opportunities

and expressions.

Hackett in L.Dube „s book suggested that , Church founding by a woman is therefore the

ultimate act of religious independence and self- determination.19

Her super natural powers

were commanded by the Holy spirit and her power goes beyond that she possessed in

Methodist as the leader of Ruwadzano prayer union.Daneel postulates that in Seke Mai Chaza

initiated a movement strongly oriented towards combating heathen practices.20

On 2 June

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1954,KozinaMandaza was healed as she suffered from a persistent menstrual flow for more

than ten years , she was finally healed after spending some days at GRJ congregation.She had

been healed by prayer and the flow suddenly stopped and her health was recovered. By the

end of June, approximately people numbering to forty had been attended to and delivered

including the childless for instance Margaret Makamba and Mrs Chengetai who have not

gave birth for nine years of marriage and after their encounter with Mai Chaza they

conceived.21

These testimonies greatly shows that her healing was supernatural. Scarnecchia

notes that a certain doctor who had a surgery removed a certain woman‟s uterus as it was

infected by a disease and that woman later went for help at G.R.J and she was able to bear

children.22

When the Doctor heard that he remarked,” Anyone who wants to see real

doctoring should visit G.R.J.23

Many coloureds, Africans and even Indians were ready to

testify the great healing spirit of Chaza. Mai Chaza‟s power was beyond medical discovery

and anti-biotics.By this time approximately two hundred people were attended per day. They

confessed all their evil doings before a touch came on their heads .Some were smokers and

drinkers and others were involved in sexual activities , all this was opposed by God because

when Mai Chaza rose again she said that God said she should cease drinking of alcohol. After

confession their heads were touched and for those who were barren their bellies were

squeezed .Some scholars believed that some men and women could stay at the Guta until

women fall pregnant. The African weekly of November 1954:

Thousands of people bring their sick ones at the Guta …In Seke Reserve sprawls a

shanty town of grass huts-It is called Guta Ra Jehovah- the City of God. There are

thousands of Africans from all parts of Southern Rhodesia and the Federation had

brought their sick to Mai Chaza who claims she can cure people of their physical

troubles by faith…In this midst was a long line of women sitting on the ground and

Mai Chaza came from an end touching and praying.She touched and squeezed

Bellies for those were barren…24

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Within few weeks almost seventy women had become pregnant.

Healing remained influential in G.R.J and it led to the expansion of the church as many

people were attracted.which is still vibrant to date.Before she journed to Zimunya, Mutare ,

Mai Chaza had another miracle healing in Salisbury.There was a dead woman who died

because of heavy stomach bleeding.Account to MKN website the woman had severe

abnormal uterine bleeding and the woman died after some days at her home.25

Her husband

rushed in the city to look for the Holy Host .He wanted Mai Chaza to put her hands on the

dead body .This incident needed extra ordinary faith for resurrection to take place.When

Mai Chaza saw the dead body lying in a pull of blood she touched her belly and she rose to

life. The woman had a spirit but it was freed. This woman became a living testimony after

risenfrom the dead by God.The prominence of Mai Chaza increased in an African setup.26

Mai Chaza became a famous miracle-worker and it is said that the childless were touched

and bear children. Mai Chaza was given many names and titles as „Muponesi‟,

Saviour.Gelfand notes that by her successful healing activities.27

At this time in 1955,Mai

Chaza moved from Seke and still the reason is unknown for the relocation, but some oral

sources and archival sources confirmed that God once warned the members of G.R.J about a

fire that would destroy their property because they were sinning too much in front of the

Lord so God destroys by fire and Mai Chaza seeks refugee in Chief Mangwende‟s area in

Mrehwa but the chief did not like it.

Mai Chaza departed and were directed to Manicaland.On their way to Umtali( Mutare) with

her followers they passed through Buhera in Chitsunge area and when the people of the area

heard about her presence , thousands of people possessed with evil spirits followed her

ranging from the crippled to the blind. Many shouted ,‟Save Us „ and The Holy Host replied

by saying your faith have saved you my children.28

Others sang hymnal songs and they went

38

ontopof the mountain known as Chivhako where Mai Chaza once received supernatural

powers in her initial stage as a Holy Host when God called her.All of a sudden,many people

came, the adulterers, drinkers,those who were mentally disturbed , those witches with

goblings,snakes, herbs and hynasfirst confessed to the one known as ( Mabharani) or „ Gate

keeper‟ at the gathering gate and all the problems were written down in a book and would

be read when these were being attended to .Songs were sung and Mai Chaza touched the

heads of those who needed help as they were taught to believe for them to be healed.The song

„Tenzitaungana „, Lord we are here was being sung for the holy spirit to come out.After the

service in Chitsunge,the Holy Host and her followers proceeded with their journey to Umtali.

The Holy Host and her followers drove from Chitsunge to Zimunya near Mutare, Chief

Zimunya welcomed them as he was a man who knew God. They were given a site in that

land to do God‟s work .This is a remarkable day and was done on 22 July 1956 when G.R.J

was first established in Mutare and the first Head Quarters of G.R.J was established there.The

Holy Host told the villagers about God‟s good works which he performed since in Seke and

on their way, she testifies that different kinds of epidemics were cured, the lame could walk

and the blind could see and some of those who were healed were among the followers of Mai

Chaza as they saw miracles of God in their lives. The people of Zimunya were shocked and

frightened by the works of the Holy Host.Many were converted and the Holy spirit descends

on the congregation and those who confessed and believed that God is a healer and a saviour

of many souls were redeemed.Mud and grass houses were erected and all of a sudden many

people flocked in and about 1145 houses were built within a while and this area was known

as The Holy Settlement.People believed that in the Bible it is written by God that,Iwill sent

you the Holy Spirit and it shall guide you so people believed that Matenga Mai Chaza was

being referred to because she symbolises it through healing all sorts of troubles and diseases

and no disease was impossible to her like Jesus Christ he rose a girl from the dead so did

39

Matenga ,she rose awoman from the dead and a boy. The blind could see so did Jesus when

the blind man Bathemeous begged to see.Anderson says that:

Mai Chaza spiritual journey is a crossing over that took her to the other

side of the power bridge. Beginning as a divorced woman ,she climbed

religious and social hierarchies to attain a status of the preacher, healer

and Messiah,an African reappearance of Christ. 30

Through faith healing, Chaza possessed many titles.Through dying she became used with the

resurrection power.She started healing because she had a special mission,as God‟s

Messenger, and was God‟s source of power.Many countless miracles took place in Zimunya

and a number of people flocked and were healed from different countries ranging from

Indians to blacks from Botswana, Zambia just to mention a few.An Indian woman was

crippled and she came to G.R.J and she was healed and could stand up and walk.Water was

also used to heal some certain diseases.Water was put in large pots and she could pray like

what Jesus did on the wedding at Cana.( John 2 vs. 6-11).The water could be sprinkled on the

people‟s faces and some carry and use it at home. In that same year in 1956 at G.R.J Mutare,

she healed :

Crippled 56 Mentally disturbed 72

The barren 952 Kuuchika96

Females with different diseases 460 New ones82

Males 569

The dump and the blind89.31

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3.5 G.R.JBULAWAYO (1956-58) AND THE DEATH OF MAI CHAZA

By this time of the year another branch was necessary in Bulawayo. Some Bulawayo

residents who were members of G.R.J travelled to Mutare for church services and other

events. These G.R.J members started prayer sessions in Bulawayo at Philemon‟s house who

was also a member of the church. These prayers were initiated by a member who deeply

loved God, TaxwellTayali. Interview with Mahachi shows that Tayali becomes the leader and